Psalm 23 speaks to the Christian about life's final passage; but it also speaks about other passages, passages which can be negotiated through the whole of life because help comes from the Divine Shepherd.

The existing research on Peshitta has mostly overlooked the translation techniques used in Peshitta Psalms. Prior studies have primarily focused on comparing Peshitta Psalms with the Masoretic Text (MT), the Septuagint and Targum, leaving a gap in the analysis of Peshitta Psalms within the context of Classical Syriac Poetry. This study will delve into how adeptly the Syriac translator employed poetic elements to construct strophic structures and poetic style within the Peshitta Psalm. This article presents an analysis (...) of strophic structure, word repetition, sound figures and versification in the Syriac translation of Psalm 29, comparing them with their Hebrew counterparts. In this study, the utilisation of the Biblia Hebraica Stuttgartensia (BHS) is employed for the MT, while the ‘Leiden edition’ is employed for the Peshitta. The findings from this analysis reveal that the Syriac rendition of Psalm 29 within the Peshitta incorporates numerous poetic elements. This suggests the translator’s familiarity with the strophic arrangement, word repetition, alliteration and various other poetic characteristics utilised by Hebrew scribes. The Peshitta translation of Psalm 29 closely resembles the MT Hebrew text, resulting in a balance of fidelity and aesthetic elegance. The Syriac rendition incorporates poetic elements like strophic arrangement, word repetition and alliteration but employs these features in a distinct manner. The Syriac text has a lower frequency of alliteration and word repetition but still possesses appealing poetic characteristics. The Syriac approach to verse composition closely resembles the Hebrew method, with some exceptions. Contribution: This study explores the Syriac translator’s use of poetic elements in Peshitta Psalms, revealing their familiarity with Hebrew techniques and the unique incorporation of elements. It provides insights into the evolution of Classical Syriac Poetry and contributes to our understanding of Biblical and Syriac poetry. (shrink)

A group of 20 Muslim educators participating in an M-level module on Islamic Education were invited to explore their preferences for sensing and intuition. They were then invited to work in three groups to discuss Psalm 73:1–10, specifically addressing two distinctive perceiving questions: What do you see in this description and what ideas does this passage set running in your mind? Clear differences emerged between the ways in which sensing types and intuitive types handled these two questions. The intuitive types (...) relished the opportunity to chase after ideas and to make connections. The sensing types stuck more closely to a literal analysis of the text and felt much less confident in chasing after ideas and making connections. These findings support the thesis that scriptural interpretation is shaped, at least to some extent, by the psychological type preferences of the reader.Contribution: Situated within the reader-perspective approach to biblical hermeneutics, the SIFT method is concerned with identifying the influence of the psychological type of the reader in shaping the interpretation of text. The present study demonstrates that this theory holds true for the way in which Muslim educators read Psalm 73. (shrink)

Use of Psalm 22 through the pre-Christian centuries and critical analysis of our Gospels working back from them to Jesus meet in a picture of the cross as lament in suffering and thanksgiving for what God then did. To that extent, the intent of the psalm came to supreme expression in Jesus.

Through their psalms, the pilgrims of ancient Israel created a view of the world and of God that today remains central to the faith and life of the church.

The Psalms invite various levels of interpretation. Both expressive and formative, they not only mirror reality but also tutor persons in the spiritual life.

Psalms 16, 22, and 110. Historically Interpreted as Referring to Jesus Three Christological Psalms, 16, 22, and 110 are troublesome to modern interpreters as they are used by New Testament writers. Scholars in earlier centuries had little difficulty following the ways these psalms seemed to be counted in the New Testament as predictions of Jesus. This interpretation was continued in the Reformation but is strongly questioned by conservative and critical scholars today. The argument reviews the contextual commentary (...) for important quotations of these psalms in the New Testament, and examines the special content of the psalms to conclude that the earlier interpreters are more trustworthy guides. The unusual New Testament usage and strange content of the psalms warrants the application of exceptional hermeneutical principles to read them properly in the biblical canon. The implications for a Christological reading of these psalms are explored for theological and practical value. (shrink)

Bron Taylor defines dark green religion as follows: '… a deep sense of belonging to and connectedness in nature, while perceiving the earth and its living systems to be sacred and interconnected'. Can Psalm 104, with its conspicuous focus on nature, also be described as an expression of dark green religion? Utilising especially the dark green values of belonging, interconnectedness and sacredness, it was found that the psalm aptly confirms Earth as home, illustrates a deep-seated kinship with other living creatures (...) and acknowledges nature as intrinsically worthy or sacred through its close association with God. Of the four kinds of dark green religion, Gaian Naturalism and Naturalistic Animism, Gaian Spirituality and Spiritual Animism, the psalm belongs to the last-mentioned, acknowledging Yahweh as upholding and 'permeating' the harmonious whole of creation. The poet is, however, also well informed of 'natural' knowledge of his environment. The psalm's joy, awe, astonishment, humility and fear, being almost overwhelmed by awesome nature, are emotions that can also be shared by adherers to the naturalist view, those who doubt if there is some spiritual world running parallel to the natural world. The religious-like experience of naturalists provides common ground with the religious and enhances a much-needed change of view of respect towards nature. (shrink)

Although the Psalms may have originated primarily within the liturgical life of ancient Israel and Judah, they were nonetheless appropriated, preserved, and transmitted as instruction for the faithful.

The Old Testament psalms of praise, which expressed the awe and joy of being in the presence of God, presented the early Christians both text and model for the expression of their joy that in Jesus Christ God had revealed himself.

A close reading of Psalm 58, focusing particularly on its stylistic features, reveals the centrality of God's presence to his people in the midst of injustice and evil. In spite of its imprecatory language, Psalm 58 is a song of God's saving activity and a celebration of justice. A powerful seven-fold curse full of rich yet horrific images calls out for the disempowerment of the wicked. The Hebrew text, together with significant text-critical notes, along with a critical translation, colometric division (...) and examination of stylistic features constitutes the first part of the article. The structuring and non-structuring elements of the poem lead us to its primary theological purpose which is discussed in the second half of the article. Placing Psalm 58 within the context of the lament genre, the purpose of its difficult words is examined. In line with authors such as W. Brueggemann and C. Stuhlmueller an attempt is made to surface the significance of formal language of violence in the search for theological meaning. A hermeneutic for understanding and utilising the imprecatory psalms as a form of speech which gives voice to our disorientation and the disorientation of others is presented. In conclusion, the article points out how the often hyperbolic and ugly language of Psalm 58 reflects a biblical spirituality which should not be denied in the prayer forms of the community. (shrink)

“The challenge of the Christian interpreter in our day is to hear the full range of notes within all of Scripture, to wrestle with the theological implication of this biblical witness, and, above all, to come to grips with the agony of our age before a living God who still speaks through the Prophets and Apostles.”.

Entre las composi- ciones más oscuras de la Biblia, el Salmo 110 revela el patrón de un ritual de entronización real, comparable, en parte a las cere- monias narradas en el Libro de los Reyes. Este artículo proporciona una exégesis del difícil poema hebreo, observando paralelos con textos reales de Egipto y Mesopotamia. El presente trabajo considera las diferencias en la versión griega del texto. Aunque algunos ecos del Salmo 110 aparecen dentro de la descripción de la investidura de Simón (...) Macabeo como líder cívico y sumo sacerdote, los macabeos eran sacerdotes que tomaban el poder civil en lugar de reyes que eran nombrados sacer - dotes. Por lo tanto, el salmo parece provenir de la pri- mera monarquía, alrededor del tiempo en que todavía era posible decir que “los hijos de David eran sacerdotes”. (shrink)

Psalm 5 is often described as an example of a prayer of someone who has been falsely accused of wrongdoing. Based on the contents of the middle part of the psalm, its wisdom features and especially the parallels it forms with Psalm 1, it is argued in this article that the editors of the Psalter attempted to present the psalm as a prayer of David at the time of his flight from Absalom. In this prayer of the endangered king, he (...) pronounced judgement on the actions and attitudes of his opponents and respectfully entrusted himself to the care of Yahweh. In its literary context, the psalm was therefore probably meant to censure arrogant and irreligious compatriots of the editors, because they exploited fellow Jews, and also to provide hope and encouragement to those exploited members of the in-group. (shrink)